Pope Gregory the Great
on the Papacy
The following quotes are taken from the
letters of Pope Gregory I, and deal with the papacy, the Apostolic
See of Rome, etc. The letters themselves can be found
at the New Advent website; I've
added links to the original text of each book below. I've
used boldface to highlight the
sections I think may be of most use to apologists, with red used for extra emphasis, and
italics are used to indicate that a letter was written to Pope Gregory, rather than by him.
Book I
EPISTLE VII.
TO ANASTASIUS,
PATRIARCH OF ANTIOCH.
Further, I apprize you that I have requested our most serene lords with all possible urgency to allow you to come to the threshold of Peter, the prince of the apostles, with your dignity restored to you, and to live here with me
so long as it may please God; to the end that, as long as I am accounted
worthy of seeing you, we may relieve the weariness of our pilgrimage by
speaking to each other of the heavenly country.
EPISTLE XXVIII.
TO SEBASTIAN,
BISHOP OF RHISINUM [in Dalmatia].
Furthermore, I inform you that I have prepared a full representation,
with urgent prayers to our most pious lords, to the effect that they
ought to have sent the most blessed lord patriarch Anastasius, with the
use of the pallium granted him, to the threshold of the blessed Peter, prince of the apostles, to celebrate with me
the solemnities of Mass; to the end that, though he were not allowed to
return to his See, he might at least live with me, retaining his
dignity.
EPISTLE XVI
TO SEVERUS,
BISHOP OF AQUILEIA.
Gregory to Severus, &c.
As, when one who walks through devious ways takes anew the right path,
the Lord embraces him with all eagerness, so afterwards, when one
deserts the way of truth, He is more saddened with grief for him than
He rejoiced over him with joy when he turned from error; since it is a
less degree of sin not to know the truth than not to abide in it when
known: and what is committed in error is one thing, but what is
perpetrated knowingly is another. And we, from having formerly rejoiced
in thy being incorporated in the unity of the Church, are now the more
abundantly distressed for thy dissociation from the catholic society.
Accordingly we desire thee, at the instance of the bearer of these
presents, according to the command of the most Christian and most
serene Emperor, to come with thy adherents to the
threshold of the blessed Apostle Peter, that, a synod being assembled
by the will of God, judgment may be passed concerning the doubt that is
entertained among you.
EPISTLE XXVIII.
TO SEBASTIAN,
BISHOP OF RHISINUM [in Dalmatia].
Gregory to Sebastian, &c.
Although I deserved to receive no letters from your Blessedness, yet I
also do not forget my own forgetfulness; I blame my negligence, I stir
up my sluggishness with goads of love, that one who will not pay what
he owes of his own accord, may learn even under blows to render it. Furthermore,
I inform you that I have prepared a full representation, with urgent
prayers to our most pious lords, to the effect that they ought to have
sent the most blessed lord patriarch Anastasius, with the use of the
pallium granted him, to the threshold of the blessed Peter, prince of
the apostles, to celebrate with me the solemnities of Mass; to the
end that, though he were not allowed to return to his See, he might at
least live with me, retaining his dignity. But of the reason that has
arisen for keeping back what I had thus written the bearer of these
presents will inform you. Nevertheless, ascertain the mind of the said
lord Anastasius, and inform me in your letters of whatever he may wish
to be done in this business.
EPISTLE XXXVI.
TO PETER THE SUBDEACON.
Further, since it has been customary for bishops to assemble here for the anniversary of the pontiff,
forbid their coming for the day of my ordination, since foolish and
vain superfluity delights me not. But if they must needs assemble,
let them come for the anniversary of Peter, the prince of the apostles,
to render thanks to him by whose bounty they are pastors.
EPISTLE LXXII.
TO PETER, SUBDEACON.
Gregory to Peter, &c.
Thou hast learnt from a former letter that we have desired our brethren
and fellow-bishops dwelling in the island of Sicily to assemble here
for the anniversary of the blessed Peter the apostle.
But, seeing that their suit with the magnificent Justin the ex-praetor
has meanwhile hindered them, and that there is not now sufficient time
for coming and returning, we do not wish them to be troubled before
winter.
...
But let thy Experience see to the advantage of Holy Church, remembering that thou hast before the most sacred body of the blessed apostle Peter received power over his patrimony.
EPISTLE LXXV.
To GENNADIUS,
PATRICIAN, AND EXARCH THROUGHOUT AFRICA.
Gregory to Gennadius, Patrician, &c.
Had not such great success of the military exploits of your Excellency
arisen from the merit of your faith and from the grace of the Christian
religion, it would not have been so greatly to be wondered at, since we
know that the like has been granted to military leaders of old time.
But when, God granting it, you forestall future victories, not by
carnal provision,but rather by prayers, it becomes a matter of
astonishment how your glory comes down upon you, not from counsels of
this world, but from God, who bestows it from above. For where is not
the renown of your deserts in people's mouths? And report goes that it
is not from a desire of shedding blood that you constantly court these
wars, but for the sake of extending the republic in which we see that
God is worshipped, to the end that the name of Christ may be spread
abroad through subject nations by preaching of the faith. For, as your
outward deeds of valour make you eminent in this life, so also the
inward adornment of your character, proceeding from a clean heart,
glorifies you in making you partaker of celestial joys to come. For we
have learnt that your
Excellency has done very many things of advantage for feeding the sheep
of the blessed Peter, Prince of the apostles, so as to have restored to
him no small portions of his patrimony, which had been denuded of their
proper cultivators, by supplying them with Datitian settlers. Whatever,
then, with Christian disposition you confer on him [St. Peter], you
receive retribution for through hope in the judgment to come. Wherefore
we have thought fit to commend to your Eminence Hilarus, who is also
the bearer of these presents, that you may bestow on him (though ever
with regard to justice) your accustomed affection in matters wherein he
may intimate his need of your help. Now, addressing to you the greeting
of our paternal charity, we beseech our God and Saviour mercifully to
protect your Eminence for the consolation of the holy republic, and to
fortify you with the strength of His arm for spreading His name more
and more through the neighbouring nations.
EPISTLE LXXVII.
TO ALL THE BISHOPS OF NUMIDIA.
Now you requested through Hilarus our chartulary, from our predecessor of blessed memory, that you might retain all
the customs of past time, which, from the beginnings of the ordinances
of the blessed Peter, Prince of the apostles, long antiquity has so far
retained. And we, indeed, according to
the tenour of your representation, allow your custom (so long as it
clearly makes no claim to the prejudice of the catholic faith) to
remain undisturbed, whether as to constituting primates or as to other
points; save that with respect to those who attain to the episcopate
from among the Donatists, we by all means forbid them to be advanced to the dignity of primacy, even though their standing should denote them for that position.
Book
II
EPISTLE XXIX. TO
MAURILIUS AND VITALIANUS.
Gregory to Maurilius and Vitalianus, magistris militum.
On receiving your Glory's letters we gave thanks to God that we were
assured of your safety; and we greatly rejoiced at your careful
provision; and what you wrote about was once prepared. But the
magnificent Aldio wrote to us after the arrival of your men that
Ariulph was already near at hand, and we feared that the soldiers sent
to you might fall into his hands. Yet here also, so far as God may give
aid, our son the glorious magister militum has prepared himself against
him. But, if the enemy himself should advance hither, let your Glory
also, as you have been accustomed to do, accomplish what you can in his
rear. For we hope in the power of Almighty God, and that of the blessed Peter himself, the Prince of the apostles, on whose anniversary he desires to shed blood, that he may find him also without delay opposed to him.
EPISTLE XXXIII.
TO JUSTINUS,
PRAETOR.
Gregory to Justinus, &c.
The spite of the ancient foe has this way of its own, that in the case
of those whom, through God resisting him, he cannot delude into the
perpetration of evil deeds, he maims their reputation for a time by
false reports. Seeing, then, that a sinister rumour about our brother
and fellow-bishop Leo had disseminated certain things inconsistent with
his priestly profession, we caused strict and lengthened enquiry to be
made as to whether they were true, and we have found no fault in him
touching the things that had been said. But, that nothing might seem to
be omitted, and that no possible doubt might remain in our heart, we caused him over and above to take a strict oath before the most sacred body of the blessed Peter.
And, when he had done this, we rejoiced with great exultation that from
a proof of this kind his innocence evidently shone forth. Wherefore
let your Glory receive the aforesaid man with all charity, and shew him
reverence such as is becoming towards a priest; nor let any
doubtfulness remain in your heart touching the charges from which he
has now been purged. But it lies upon you so to cleave in all respects
to the above-named bishop, that you may be seen fittingly and
becomingly in his person to honour God, whose minister he is.
EPISTLE XLI.
TO CASTORIUS,
BISHOP.
Gregory to Castorius, Bishop of Ariminum (Rimini).
We therefore interdict in the name of our Lord Jesus Christ, and forbid by the authority of the blessed Peter, Prince of the apostles, in whose stead we preside over this Roman Church,
that any bishop or secular person hereafter presume in any way to
devise occasions of interfering with regard to the revenues, property,
or writings of monasteries, or of the cells or vills thereto
appertaining, or have recourse to any tricks or exactions: but, if any
case should by chance arise as to land disputed between their churches
and any monasteries, and it cannot be arranged amicably, let it be
terminated without intentional delay before selected abbots and other
fathers who fear God, sworn upon the most holy Gospels.
EPISTLE XLVIII.
TO COLUMBUS,
BISHOP.
Gregory to Columbus, &c.
It is known, most dear brother in Christ, that the ancient enemy, who by
cunning persuasion deposed the first man from the delights of Paradise
to this life of care, and in him even then inflicted the penalty of
mortality on the human race, does now with the same cunning, so as more
easily to seize the flock, endeavour to infect the shepherds of the
Lord's sheep with infused poisons, and already to claim them as his own
by right. But we, who, though unworthy, have undertaken the government of the Apostolic See in the stead of Peter the prince of the apostles, are compelled by the very office of our pontificate to resist the general enemy by all the efforts in our power.
EPISTLE LI.
To ALL BISHOPS.
Gregory to all bishops in the matter of the Three Chapters.
I have received your letters with the utmost gratification: but I shall
have far abundant joy, if it should be my lot to rejoice in your return
from error. Now the forefront of your Epistle notifies that you suffer
severe persecution. But persecution, if endured irrationally, is of no
profit at all unto salvation. For it is impious in any one to expect a
recompense of reward for sin. For you ought to know, as the blessed
Cyprian says, that it is not the suffering that makes the martyr, but
the cause for which he suffers. This being so, it is exceedingly
incongruous for you to glory in the persecution whereof you speak,
seeing that you are not thereby at all advanced towards eternal
rewards. Let, then, purity of faith bring your Charity back to your
mother church who bare you; let no bent of your mind dissociate you
from the unity of concord; let no persuasion deter you from seeking
again the right way. For in the synod which dealt with the three
chapters it is distinctly evident that nothing pertaining to faith was
subverted, or in the least degree changed; but, as you know, the
proceedings had reference only to certain individuals; one of whom,
whose writings evidently deviated from the rectitude of the Catholic
Faith, was not unjustly condemned. Moreover, as to what you write about
Italy among other provinces having been especially scourged since that
time, you ought not to twist this into a reproach, since it is written,
Whom the Lord loveth he chasteneth, and scourgeth every son whom he
receiveth (Hebr. xii. 6). If, then, it is as you say, Italy has been
since that time the more loved by God, and in all ways approved, having
been counted worthy of enduring the scourge of the Lord. But, since it
is not as ye try to make out by way of insulting over her, attend ye to
reason. After the Pope
Vigilius of illustrious memory, having been appointed in the royal
city, promulgated a sentence of condemnation against Theodora, then
empress, or against the Acephali, the city of Rome was then
attacked and captured by enemies. Does it follow from this that the
Acephali had a good case, or that they were unjustly condemned, because
such things happened after their condemnation? Away with the thought!
For it is not fit that either any one of you, or any others who have
been instituted in the mysteries of the Catholic Faith, should say or
in any way acknowledge this. This then being recognized, retire ye even
now at length from the determination you have come to. Wherefore, that
full satisfaction may be infused into your minds, and all doubt
removed, with respect to the three chapters, I have judged it of
advantage to send you the book which my predecessor of holy memory,
Pope Pelagius, had written on this subject. Which book if you should be
willing to read again and again, putting aside the spirit of wilful
self-defence, I have confidence that you will follow it in all
respects, and, notwithstanding all, return to union with us. But if
henceforth, after perusal of this book, you should decide to persist in
your present determination, you will doubtless shew that you gave
yourselves up not to reason but to obstinacy. Wherefore once more, in a
spirit of compassion, I admonish your Charity, that, inasmuch as under
God the purity of our faith has remained inviolate in the matter of the
Three Chapters, ye put away from you all swelling of mind, and return
to your mother the Church, who expects and invites her sons; and this
all the more speedily as you know that she expects you daily.
Book
III
EPISTLE VI.
To JOHN,
BISHOP.
Gregory to John, bishop of Prima Justiniana.
After the long afflictions which Adrian, bishop of the city of Thebae,
has endured from his fellow-priests, as though they had been his
enemies, he has fled for refuge to the Roman city. And though his first
representation had been against John, bishop of Larissa, to wit that in
pecuniary causes he had given judgment without regard to the laws, yet
after this he complained most grievously rather against the person of
thy Fraternity, accusing thee of having deposed him unjustly from the
degree of priesthood. ... But having ventilated the conflicting
judgments, the examination of which the imperial commands had committed
to thee, and inspected the series of proceedings held before the bishop
John concerning the incriminated persons, we find that thou hast
investigated almost nothing pertaining to the questions named and
assigned to thee for decision, but by certain machinations hast
produced witnesses against the deacon Demetrius, who were to allege
with a view to the condemnation of this same bishop, that they had
heard this Demetrius bearing testimony concerning the said bishop;--a
thing not even lawful to be heard of. And when Demetrius in person
denied having done so, it appears that, contrary to the custom of the
priesthood and canonical discipline, thou gavest him into the hands of
the praetor of the province as a deacon deposed from his dignity. And
when, mangled by many stripes, he might perchance have said some things
falsely against his bishop under the pressure of torment, we find that
to the very end of the business he confessed absolutely nothing of the
things about which he was interrogated. Neither do we find anything
else in the proceedings themselves, whether in the depositions of
witnesses or in the declaration of Adrian, to his disadvantage. But it
is only that thy Fraternity, I know not with what motive, in contempt
of law, human and divine, has pronounced an abrupt sentence against
him; which, even though it had not been suspended on appeal, being
pronounced in contravention of the laws and canons, could not rightly
in itself have stood. Further, after, as is abundantly evident, the
appeal had been handed to thee, we wonder why thou hast not sent thy
people to us to render an account of thy judgment according to the
undertaking delivered to our deacon Honoratus by the representatives of
thy church. This omission convicts thee either of contumacy or of
trepidation of conscience. If, then, these things which have been
brought before us have the rampart of truth, inasmuch as we consider
that, taking advantage of your vicariate jurisdiction under us, you are presuming unjustly, we
will, with the help of Christ, decree further concerning these things,
according to the result of our deliberations. But as regards the
present, by the authority of the blessed Peter, Prince of the apostles, we decree
that, the decrees of thy judgment being first annulled and made of none
effect, thou be deprived of holy communion for the space of thirty
days, so as to implore pardon of our God for so great transgression
with the utmost penitence and tears.
But, if we should come to know that thou hast been remiss in carrying
out this our sentence, know thou that not the injustice only, but also
the contumacy, of thy Fraternity will have to be more severely
punished. But, as to our aforesaid brother and fellow-bishop Adrian,
condemned by thy sentence, which, as we have said, was consistent with
neither canons nor laws, we order that he be restored, Christ being
with him, to his place and rank; so that neither may he be injured by
the sentence of thy Fraternity pronounced in deviation from the path of
justice, nor may thy Charity remain uncorrected; that so we may appease
the indignation of the future judge.
EPISTLE VII.
To John,
Bishop.
Gregory to John, bishop of Larissa.
Our brother Adrian, bishop of the city of Thebae, has come to Rome,
bitterly complaining of having been condemned, neither lawfully nor
canonically, on certain charges by thy Fraternity, and also by John,
bishop of Prima Justiniana. ... As to bishop Adrian, we find both that
he has laboured under thy enmity in a way ill-befitting thy priestly
character, and that he has been condemned in pecuniary matters for no
just cause by the sentence of thy Fraternity. Since then, having been
deposed also by the above-said John bishop of Prima Justiniana in
contravention of law and canons, he could not be left deprived of his
rank and honour, we have decreed that he be reinstated in his church,
and recalled to the order of his proper dignity. And, though thou
oughtest to have been deprived of the communion of the Lord's body, for
that, setting at naught the admonition of my
predecessor of holy memory, whereby he exempted him and his church from
the jurisdiction of thy authority, thou hast again presumed to retain
some jurisdiction over them, yet we, decreeing more humanely, and still allowing thee the sacrament of communion,
decree that thy Fraternity shall abstain from all exercise of the
jurisdiction formerly held by thee over him and his church; but that,
according to the written instructions of our predecessor, if any case
should possibly arise, whether touching the faith, or criminal, or
pecuniary, against the aforesaid Adrian our fellow-priest, it be either
taken cognizance of, if the question be a slight one, by those who are
or may be our representatives in the royal city, or, if it be an
arduous one, it be brought hither to the Apostolic See, to the end that
it may be heard and decided before ourselves. But, if thou shouldest
attempt at any time, on any pretext or by any surreptitious device, to
contravene these our ordinances, know that we decree thee to be
deprived of holy communion, and not to partake of it except at the
close of thy life, unless upon leave granted by the Roman pontiff. For
this we lay down as a rule, agreeably to the teaching of the holy
fathers, that whosoever knows not how to obey the holy canons, neither
is he worthy to minister or receive the communion at the holy altars.
Moreover let thy Fraternity restore to him without any delay the sacred
property, or any other, movable or immovable, which thou art said to
retain so far; a specification whereof, that has been handed to us, we
append to this letter. Concerning which if any question arises between you, we desire it to be considered by our representative in the royal city.
EPISTLE XXXIII.
TO DYNAMIUS,
PATRICIAN.
Gregory to Dynamius, Patrician of Gaul.
He who administers faithfully what is other's shows how well he
dispenses what is his own. And this your Glory makes manifest to us in
that, intent on your annual offering, you have rendered the blessed Peter, Prince of the apostles, the fruits of his revenues.
In paying him what is his faithfully, you have made these gifts to him
your own. For indeed it becomes the glorious people of this earth who
think of eternal glory so to act that in virtue of their excelling in
temporal power, they may procure for themselves a reward that is not
temporal. Accordingly, addressing to you the greeting which we owe, we
implore Almighty God both to replenish your life with present good, and
to extend it to the lofty joys of eternity. For we have received
through our son Hilarus (al Hilarius) of the aforesaid revenues of our
Church four hundred Gallican solidi. We now send you as the benediction of the blessed apostle Peter a small cross,
wherein are inserted benefits from his chains, which for a time bound
his neck: but may they loose yours from sins for ever. Moreover in its
four parts round about are contained benefits from the gridiron of the
blessed Laurence, whereon he was burnt, that it, whereon his body was
consumed by fire for the truth's sake, may inflame your soul to the
love of the Lord.
EPISTLE XLVIII.
To COLUMBUS,
BISHOP.
Gregory to Columbus, &c.
Even before receiving thy Fraternity's letter, I knew thee from the
report of thy deserved reputation to be a good servant of God. And now
that I have received it, I understand more fully that what fame had
already spread abroad was well founded; and I greatly rejoice in thy
deserts, in that thou exhibitest manners and deeds that testify to a
praiseworthy life. Since, then, I feel that these things are conferred
on thee by the Supernal Majesty, I congratulate thee; and I bless God
our Creditor, who denies not the gifts of His mercy to His humble
servants. On this account I declare it to be true that thy Fraternity
so kindles me with the flame of charity to love thee, and my spirit is
so united to thee, that I both desire to see thee and am also with thee
in heart, though absent. Thou perceivest in thine own thoughts that
this is so. For in truth unity of minds in charity has power to unite
more than bodily presence can. Furthermore, that with thy whole mind, thy whole heart, thy whole soul, thou cleavest and art devoted to the Apostolic See I am now assured,
as, indeed before thy letter had borne testimony to the fact, I plainly
knew. Wherefore, first addressing thee with the greeting of charity
which is due, I exhort thee not to cease to be mindful of what thou hast promised to the blessed Peter, Prince of the apostles. Wherefore
be thou urgent with the primate of thy synod, that boys be in no wise
admitted to sacred orders, lest they fall by so much the more
dangerously as they hasten more speedily to mount to higher places. Let
there be no venality in ordination: let not the influence or entreaty
of any persons obtain anything in contravention of these our
prohibitions. For without doubt God is offended if any one is promoted
to sacred orders, not for merit, but by favour (which God forbid) or
venality. If, then, thou art aware of these things being done, keep not
silence, but oppose them urgently; since, if perchance thou shouldest
neglect them, or conceal them when known of, the chain of sin will bind
not those alone who do such things, but no light guilt before God will
touch thee also in the matter. If, then, anything of the kind is
committed, it ought to be restrained by canonical punishment, lest so
great a wickedness, with sin in others, acquire strength from
connivance. I have, therefore, the sooner given leave of departure to
the bearer of these presents, Victorinus, thy Fraternity's deacon, whom
I think to be thy imitator, and whom I have received with charity; and by him I have transmitted to thee for a blessing keys of the blessed Peter,
in which something from his chains is included. Lastly, with regard to
the unity and peace of the council which, under God, you are taking
measures to assemble, let thy Charity rejoice my mind by informing me
of everything particularly.
EPISTLE LVII.
From John,
Bishop of Ravenna
to Pope Gregory.
And how should I be so daring as to presume to oppose that most holy see, which transmits its laws to the universal Church, for maintaining whose authority, as God knows, I have seriously excited the ill-will of many enemies against myself?
Book
IV
EPISTLE X.
TO ALL THE BISHOPS OF DALMATIA.
Gregory to all the bishops through Dalmatia.
It behoved your Fraternity, having the eyes of the flesh closed out of
regard to Divine judgment, to have omitted nothing that appertains to
God and to a right inclination of mind, nor to have preferred the
countenance of any man whatever to the uprightness of justice. But now
that your manners have been so perverted by secular concerns, that,
forgetting the whole path of the sacerdotal dignity that is yours, and
all sense of heavenly fear, you study to accomplish what may please
yourselves and not God, we have held it necessary to send you these specially strict written orders, whereby, with the authority of the blessed Peter, Prince of the apostles, we enjoin
that you presume not to lay hands on any one whatever in the city of
Salona, so far as regards ordination to episcopacy, without our consent
and permission; nor to ordain any one in the same city otherwise than
as we have said. But if, either of
your own accord, or under compulsion from any one whatever, you should
presume or attempt to do anything contrary to this injunction, we shall
decree you to be deprived of participation of the Lord's body and
blood, that so your very handling of the business, or your very
inclination to transgress our order, may cut you off from the sacred
mysteries, and no one may be accounted a bishop whom you may ordain.
For we wish no one to be rashly ordained whose life can be found fault
with. And so, if the deacon Honoratus is shewn to be unworthy, we
desire that a report may be sent us of the life and manners of him who
may be elected, that whatever is to be done in this matter we may allow
to be carried out salubriously with our consent. For we trust in
Almighty God that, as far as in us lies, we may never suffer to be done
what may damage our soul; never what may damage your Church. But, if
the voluntary consent of all should so fix on one person that by the
favour of God he may be proved worthy, and there should be no one to
dissent from his being ordained, we wish him to be consecrated by you
in this same church of Salona under the license granted in this present
epistle; excepting notwithstanding the person of Maximus, about whom
many evil reports have reached us: and, unless he desists from coveting
the higher order, it remains, as I think, that after full enquiry, he
should be deprived also of the very office which he now holds.
EPISTLE XX.
To MAXIMUS,
PRETENDER (Proesumptorem).
Gregory to Maximus, Pretender in Salona.
Though the merits of any one's life were in other respects such as to offer no impediment to his
ordination to priestly offices, yet the crime of canvassing in itself is
condemned by the severest strictness of the canons. Now we have been
informed that thou, having either obtained surreptitiously, or
pretended, an order from the most pious princes, hast forced thy way to
the order of priesthoods, which is of all men to be venerated, while
being in thy life unworthy. And this without any hesitation we
believed, inasmuch as thy life and age are not unknown to us, and
further, because we are not ignorant of the mind of our most serene
lord the Emperor, in that he is not accustomed to mix himself up in the
causes of priests, lest he should in any way be burdened by our sins.
An unheard-of wickedness is also spoken of; that, even after our interdiction, which was pronounced under pain of excommunication of thee and those who should ordain thee,
it is said that thou wast brought forward by a military force, and that
presbyters, deacons, and other clergy were beaten. Which proceeding we
can in no wise call a consecration, since it was celebrated by
excommunicated men. Since, therefore, without any precedent, thou hast
violated such and so great a dignity, namely that of the priesthood, we
enjoin that, until I shall have ascertained from the letters of our
lords or of our responsalis, that thou wast ordained under a true and
not a surreptitious order, thou and thy ordainers by no means presume
to handle anything connected with the priestly office, and that you
approach not the service of the holy altar till you have heard from us
again. But, if you should presume to act in contravention of this order, be ye anathema from God and from the blessed Peter, Prince of the apostles,
that your punishment may afford an example to other catholic churches
also, through their contemplation of the judgment upon you. The month
of May, Indiction 12.
EPISTLE XXIII.
To HOSPITO,
DUKE OF THE BARBARICINI.
Gregory to Hospito, &c.
Since no one of thy race is a Christian, I hereby know that thou art
better than all thy race, in that thou in it art found to be a
Christian. For, while all the Barbaricini live as senseless animals,
know not the true God, but adore stocks and stones, in the very fact
that thou worshippest the true God thou shewest how much thou excellest
them all. But carry thou out the faith which thou hast received in good
deeds and words, and offer what is in thy power to Christ in whom thou
believest, so as to bring to Him as many as thou canst, and cause them
to be baptized, and admonish them to set their affection on eternal
life. And if perchance thou canst not do this thyself, being otherwise
occupied, I beg thee, with my greeting, to succour in all ways our men
whom we have sent to your parts, to wit my fellow-bishop Felix, and my
son, the servant of God, Cyriacus, so that in aiding their labours thou
mayest shew thy devotion to Almighty God, and that He whose servants
thou succourest in their good work may be a helper to thee in all good
deeds. We have sent you through them a blessing of St. Peter the apostle, which I beg you to receive, as you ought to do, kindly. The month of June, Indiction 12.
EPISTLE XXXI.
To THEODORUS,
PHYSICIAN.
Gregory to Theodorus, Physician to the Emperor.
Now what you have sent me God inspiring you, for the redemption of
captives, I confess that I have received both with joy and with sorrow.
With joy, that is, for you, whom I thus perceive to be preparing a
mansion in the heavenly country; but with exceeding sorrow for myself,
who, over and above my care of the property of the holy apostle Peter,
must now also give an account of the property of my most sweet son, the
lord Theodorus, and be held responsible for having spent it carefully
or negligently.
EPISTLE XLVII.
TO SABINIANUS,
DEACON.
Gregory to Sabinianus, &c.
Thou knowest what has been done in the case of the prevaricator Maximus.
For after the most serene lord the Emperor had sent orders that he
should not be ordained, then he broke out into a higher pitch of pride.
For the men of the glorious patrician Romanus received bribes from him,
and caused him to be ordained in such a manner that they would have
killed Antoninus, the sub-deacon and rector of the patrimony, if he had
not fled. But I despatched letters to him, after I had learnt that he
had been ordained against reason and custom, telling him not to presume
to celebrate the solemnities of mass unless I should first ascertain
from our most serene lords what they had ordered with regard to him. And
these my letters, having been publicly promulged or posted in the city,
he caused to be publicly torn, and thus bounced forth more openly into
contempt of the Apostolic See. How I was likely to endure this thou knowest, seeing that I was before prepared rather to die than that the Church of the blessed apostle Peter should degenerate in my days.
Book
V
Epistle XVIII.
To John,
Bishop.
Gregory to John, Bishop of Constantinople.
At the time when your Fraternity was advanced to Sacerdotal dignity, you
remember what peace and concord of the churches you found. But, with
what daring or with what swelling of pride I know not, you have
attempted to seize upon a new name, whereby the hearts of all your
brethren might have come to take offence. I wonder exceedingly at this,
since I remember how thou wouldest fain have fled from the episcopal
office rather than attain it. And yet, now that thou hast got it, thou
desirest so to exercise it as if thou hadst run to it with ambitious
intent. For, having confessed thyself unworthy to be called a bishop,
thou hast at length been brought to such a pass as, despising thy
brethren, to covet to be named the only bishop. And indeed with regard
to this matter, weighty
letters were addressed to your Holiness by my predecessor Pelagius of
holy memory; in which he annulled the acts of the synod, which had been
assembled among you in the case of our
once brother and fellow-bishop Gregory, because of that execrable title
of pride, and forbade the archdeacon whom he had sent according to
custom to the threshold of our Lord, to celebrate the solemnities of
mass with you. But after his death, when I, unworthy, succeeded to the government of the Church,
both through my other representatives and also through our common son
the deacon Sabinianus, I have taken care to address your Fraternity,
not indeed in writing, but by word of mouth, desiring you to restrain
yourself from such presumption. And, in case of your refusing to amend,
I forbade his celebrating the solemnities of mass with you; that so I
might first appeal to your Holiness through a certain sense of shame,
to the end that, if the execrable and profane assumption could not be
corrected through shame, strict canonical measures might be then
resorted to. And, since sores that are to be cut away should first be
stroked with a gentle hand, I beg you, I beseech you, and with all the
sweetness in my power demand of you, that your Fraternity gainsay all
who flatter you and offer you this name of error, nor foolishly consent
to be called by the proud title. For truly I say it weeping, and out of
inmost sorrow of heart attribute it to my sins, that this my brother,
who has been constituted in the grade of episcopacy for the very end of
bringing hack the souls of others to humility, has up to the present
time been incapable of being brought back to humility; that he who
teaches truth to others has not consented to teach himself, even when I
implore him.
Epistle XX.
To Mauricius Augustus.
Gregory to Mauricius, etc.
For to
all who know the Gospel it is apparent that by the Lord's voice the
care of the whole Church was committed to the holy Apostle and Prince
of all the Apostles, Peter. For to him it
is said, Peter, lovest thou Me? Feed My sheep (John xxi. 17). To him it
is said, Behold Satan hath desired to sift you as wheat; and I have
prayed for thee, Peter, that they faith fail not. And thou, when thou
art converted,strengthen thy brethren (Luke xxii. 31). To him it is
said, Thou art Peter, and upon this rock I will build My Church, and
the gates ofhell shall not prevail against it. And I will give unto
thee the keys of the kingdom of heaven and whatsoever thou shalt bind
an earth shall be bound also in heaven; and whatsoever thou shalt loose
on earth shall be loosed also in heaven (Matth. xvi. 18). Lo,
he received the keys of the heavenly kingdom, and power to bind and
loose is given him, the care and principality of the whole Church is
committed to him, and yet he is not called
the universal apostle; while the most holy man, my fellow-priest John,
attempts to be called universal bishop. I am compelled to cry out and say, O tempora, O mores!
Epistle XXI.
To Constantina Augusta.
Gregory to Constantina, etc.
Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who
are proudly humble and feignedly kind. And I trust in the bounty of our
Redeemer that for these your good offices with the most serene Lord and
his most pious sons you will receive retribution also in the heavenly
country. Nor is there any doubt that you will receive eternal benefits,
being loosed from the chains of your sins, if in the cause of his Church you have made him your debtor to whom the power of binding and of loosing has been given.
...
But, when this my brother with new presumption and pride calls himself
universal bishop, having caused himself in the time of our predecessor
of holy memory to be designated in synod by this so proud a title,
though all the acts of that synod were abrogated, being disallowed by the Apostolic See,
the most serene Lord gives me a somewhat distressing intimation, in
that he has not rebuked him who is acting proudly, but endeavours to
bend me from my purpose, who in this cause of defending the truth of
the Gospels and Canons, of humility and rectitude; whereas my aforesaid brother and fellow-priest is acting against evangelical principles and also against the blessed Apostle Peter, and against all the churches, and against the ordinances of the Canons.
...
Wherefore I beseech you by Almighty God not to allow the times of your
Piety to be polluted by the elation of one man, nor in any way to give
any assent to so perverse a title, and that in this case your Piety may
by no means despise me; since, though
the sins of Gregory [the Pope himself] are so great that he ought to
suffer such things, yet there are no sins of the Apostle Peter that he
should deserve in your times to suffer thus. Wherefore again and again I beseech you by Almighty God that,
as the princes your ancestors have sought the favour of the holy Apostle
Peter, so you also take heed both to seek it for yourselves and to keep
it, and that his honour among you be in no degree lessened on account
of our sins who unworthily serve him, seeing that he is able both to be your helper now in all things and hereafter to remit your sins.
Epistle XLII.
To Sebastian,
Bishop.
Gregory to Sebastian, Bishop of Sirmium.
Furthermore, while addressing you with the greeting that I owe you, I
inform you that it has come to my knowledge from the report Boniface
the defensor, that our brother the most holy Lord Anastasius the
patriarch has wished to commit to you the government of the Church in
one of his cities, and that you have refused your assent. This your
feeling and your wisdom I most gladly approve of, and strongly commend;
and I account you happy, and myself unhappy in having consented at such
a time as this to undertake the government of the Church. If, however,
by any chance, in condescension to your brethren, and as being intent
on works of mercy, you should ever decide to consent to such a
proposal, I beg you by no means to prefer any one else's love to mine.
For there are in the island of Sicily Churches without bishops, and, if by the guidance of God you are pleased to take the government of a Church, you will be able to do this better near the threshold of the blessed apostle Peter, with his aid.
Epistle XLIII.
To Eulogius and Anastasius,
Bishops.
Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch.
Now eight years ago, in the time of my predecessor of holy memory Pelagius, our brother and fellow-bishop John in the city of Constantinople, seeking occasion from another cause, held a synod in which he attempted to call himself Universal Bishop. Which as soon as my said predecessor knew, he despatched letters annulling by the authority of the holy apostle Peter the acts of the said synod; of which letters I have taken care to send copies to your Holiness.
Book
VI
EPISTLE VI.
TO KING CHILDEBERT.
Gregory to Childebert, King of the Franks.
Moreover we have sent to your Excellency Saint Peter's keys, containing a portion of his chains, to protect you from all evils, when hung on your neck.
Book IX
EPISTLE IX
TO CALLINICUS,
EXARCH OF ITALY.
Gregory to Callinicus, etc.
In the midst of what you have announced to me of your victories over the
Sclaves, know that I have been refreshed with great joy that the bearers of these presents, hastening to be joined to the unity of holy Church from the island of Capritana, have been sent by your Excellency to the blessed Peter, Prince of the Apostles [i.e. to the Pope].
EPISTLE XII.
TO JOHN,
BISHOP OF SYRACUSE.
Further,
as to my having caused the sub-deacons to proceed disrobed, this was
the ancient usage of the Church. But it pleased one of our pontiffs, I
know not which, to order them to proceed in linen tunics. For
have your Churches [written to the bishop of Syracuse in Sicily] in any
respect received their tradition from the Greeks? Whence, then, have
they at the present day the custom of the subdeacons proceeding in
linen tunics, except that they have received it from their mother, the
Roman Church?
[...]
For as to what they say about the
Church of Constantinople, who can doubt that it is subject to the Apostolic
See, as both the most pious lord the emperor and our brother the bishop of
that city continually acknowledge?
EPISTLE LIX.
TO JOHN, BISHOP OF SYRACUSE.
I have received your Fraternity's letter, wherein you inform me that the
most eloquent Martin has come from the African province and communicated
something to you privately. And indeed your Fraternity, as often as you find
occasion, ceases not to shew your love towards the blessed apostle Peter.
Wherefore we give thanks to Almighty God, that where you are, there we are not
found absent. Nevertheless, your Holiness is not yet fully cognizant of the
case in hand. For the Byzacent primate [the Patriarch of Constantinople] had been accused on some charge, and
the most pious Emperor wished him to be judged by us according to canonical
ordinance. But then, on the receipt of ten pounds of gold, Theodorus the
magister militum opposed this being done. Yet the most pious Emperor
admonished us to commission some one, and do whatever was canonical. But,
seeing the contrarieties of men, we have been unwilling to decide this case.
Now, moreover, this same primate says something about his own intention. And
it is exceedingly doubtful whether he says such things to us sincerely, or in
fact because he is being attacked by his fellow-bishops: for, as to his saying
that he is subject to the Apostolic See, if any fault is found in bishops, I
know not what bishop is not subject to it. But when no fault requires it to be
otherwise, all according to the principle of humility are equal.
EPISTLE LXI.
Here begins the epistle of Rechared, King of the Goths,
addressed to the blessed Gregory, Bishop of Rome.
Rechared to the holy lord and most blessed pope, the bishop Gregory.
And after this we chose, for the purpose of sending them to thee, some abbots of monasteries, who should proceed to thy presence, and offer gifts sent by us to Saint Peter, and bring us word more distinctly of thy holy reverence's health.
...
And now we have entreated a presbyter whom thy Glory had sent as far as
the city of Malaca (civilatem Malicitanam) to come into our sight. But
he, detained by bodily infirmity, has in no wise been able to reach the
soil of our kingdom. But, as we know most certainly that he was sent by
thy Holiness, we have sent a golden cup ornamented on the outside with gems for thy Holiness (as I trust thou wilt vouchsafe to do) to offer as worthy of the apostle who shines the first in dignity.
EPISTLE LXVIII.
TO EUSEBIUS OF THESSALONICA.
Gregory to Eusebius of Thessalonica, Urbicus of Dyrrachium, Andrew of
Nicopolis, John of Corinth, John of Prima Justiniana, John of Crete,
John of Larissa and Scodra, and many other bishops.
Wherefore we once more admonish you before God and His Saints, that you observe all these things with the utmost attention, and with the entire bent of your minds. For if any one, as we do not believe will be the case, should disregard in any part this present writing, let him know that he is segregated from the peace of the blessed Peter, the Prince of the Apostles. Let,
then, your Fraternity so act that when the Shepherd of shepherds comes
in judgment, you may not be found guilty with respect to the place of
government which you have received.
EPISTLE XCVIII.
TO THEODORE,
CURATOR OF RAVENNA.
Gregory to Theodore, etc.
Furthermore, be it known to your Glory that the King's men who have been
sent hither press us to subscribe to the compact; but remembering the
insults which, to the injury through us of the blessed Peter,
Agilulph is said to have addressed to the most illustrious Basilius,
though Agilulph himself has entirely denied this, we have still thought
it prudent to abstain from subscription, lest we, who are petitioners
and mediators between him and our most excellent son the lord Exarch,
should find ourselves deceived in any respect, in case of anything
being perchance secretly with drawn (i.e. from the compact), and he
should find an occasion of not assenting to our petition.
EPISTLE CIX.
TO BRUNICHILD,
QUEEN OF THE FRANKS.
Gregory to Brunichild, etc.
To this our brother, in that he has shown himself exceedingly devoted
with regard to the mission which has been sent, under God, to the
nation of the Angli, we
have sent a pallium to be used in the solemnities of mass, so that,
having given aid in things spiritual, he may find himself advanced by the favour of the Prince of the apostles in the spiritual order itself.
EPISTLE CXI.
TO VIRGILIUS,
BISHOP OF ARELATE (Arles).
This he did as knowing such reverence to be paid by the faithful to the Apostolic See that what had been settled by its decree no molestation of unlawful usurpation would thereafter shake. Hence, since the royal purpose as well as the thing desired, urgently demanded effect to be given to it, letters were sent by our predecessor Vigilius, bishop of the Roman See, to your predecessor Aurelius, wherein all things that a desire to embrace that purpose demanded were willingly confirmed by the support of apostolical authority,
inasmuch as a thing of this kind, when requested, could not be allowed
to encounter difficulty. But, that your Fraternity may know what was
decreed at that time, we have seen to the written orders of our
aforesaid predecessor being added to this letter. These having been
perused, we exhort thee to keep them all inviolate with priestly
earnestness, as becomes thee, and to allow nothing undue or unlawful to
be imposed on that monastery, or the said orders to be infringed by any
usurpation. For, though what has once been sanctioned by the authority of the Apostolic See has no lack of validity,
yet we do, over and above, once more corroborate by our authority in
all respects all things that were ordained by our predecessor for quiet
in this matter.
EPISTLE CXXI.
TO LEANDER,
BISHOP OF HISPALIS (Seville).
Gregory to Leander, Bishop of Spain.
Furthermore we have sent you, with the blessing of the blessed Peter,
Prince of the Apostles, a pallium, to be used only in celebration of Mass.
EPISTLE CXXII.
TO RECHARED, KING OF THE VISIGOTHS,
Gregory to Rechared, etc.
Further, how gladly the blessed Peter, Prince of the Apostles, has accepted the gifts of your Excellency your very life witnesses evidently to all.
...
Moreover we have sent to our most reverend brother and fellow-bishop Leander a pallium from the See of the blessed Apostle Peter, which we owe both to ancient custom, and to your character, and to his goodness and gravity.
EPISTLE CXXVII.
FROM S. COLUMBANUS TO POPE GREGORY.
To the holy lord, and father in Christ, the Roman [pope], most
fair ornament of the Church, a certain most august flower, as it were,
of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity. I, Bargoma, poor dove in Christ, send greeting.
...
Nor does it befit our place or rank that anything should be suggested in the way of discussion to thy great authority, and that my Western letters should ridiculously solicit thee, who sittest legitimately on the seat of the apostle and key-bearer Peter, on the subject of Easter.
Book
XI
EPISTLE XLIV
TO RUSTICIANA,
PATRICIAN.
Gregory to Rusticiana, etc.
Further, the gifts which out of a most pure and sincere heart you sent to the blessed Peter, Prince of the apostles, have been received and hung up there in the presence of all the clergy.
EPISTLE XLV.
TO THEOCTISTA,
PATRICIAN.
Gregory to Theoctista, etc.
For certainly Peter
had received power in the heavenly kingdom, so that whatever he should
bind or loose on earth should be bound or loosed in heaven; he walked on the sea, he healed the sick with his shadow, be slew sinners with his word, he raised the dead by his prayer.
And because by the admonition of the Spirit he had gone in to Cornelius
the Gentile, a question was raised against him by the believers as to
why he had gone in among Gentiles and eaten with them, and why he had
received them in baptism. And yet this first of the apostles, filled
with such gifts of grace, supported by such power of miracles, replied
to the complaint of the believers, not by power but by reason, and
explained the case to them in order; how he saw a certain vessel, as it
had been a sheet, in which were four-footed beasts of the earth, and
wild beasts, and creeping things, and fowls of the air, let down from
heaven, and heard a voice saying, Arise, Peter; kill and eat (Acts xi.
5 seq.); how three men came to him calling him to Cornelius; how the
Holy Spirit bade him go with them; how the same Holy Spirit who had
been wont to come on those baptized in Judea after baptism, came on the
Gentiles before baptism. For
if, when he was blamed by the believers, he had paid regard to the
authority which he had received in Holy Church, he might have replied
that the sheep should not dare to find fault with the shepherd to whom
they had been committed. But, had he
said anything of his own power in answer to the complaint of the
believers, he would not have been truly a teacher of gentleness. He
pacified them, therefore, by giving a reason humbly, and even produced
witnesses to defend him from blame, saying, Moreover these six brethren
accompanied me (Acts xi. 12). If, then, the pastor of the Church, the Prince of the Apostles,
who singularly did signs and miracles, disdained not, in defending
himself from blame, humbly to give a reason, how much more ought we
sinners, when we are blamed for anything, to pacify those who blame us
by giving a reason humbly!
Book
XII
EPISTLE L
To Eulogius,
Patriarch of Alexandria.
Gregory to Eulogius, etc.
The bearers of these presents, coming to Sicily, were converted from the
error of the Monophysites, and united themselves to the holy universal
Church. Having proceeded to the church of the blessed Peter, Prince of the apostles, they requested of me that
I should commend them by letter to your Blessedness, to the end that
they may not now be allowed to suffer any wrong from the heretics that
are near them.
Book
XIII
EPISTLE XXXIX.
To Leontia, Empress.
Gregory to Leontia Augusta.
I ought perhaps to have requested that your Tranquillity should hold as especially commended to you the Church of the blessed apostle Peter,
which up to this time has laboured under grievous plots against it.
But, knowing that you love Almighty God, I ought not to ask what you
will exhibit of your own accord out of the benignity of your piety. For the more you fear the Creator of all, the more fully may you love the Church of him to whom it was said, Thou art Peter,
and upon this rock I will build my Church, and the gates of hell shall
not prevail against it; and to whom it is said, To thee I will give the
keys of the kingdom of heaven; and whatsoever thou shall bind an earth
shall be bound in heaven; and whatsoever thou shalt loose on earth
shall be leased in heaven (Matth. xv.
18). Whence it is not doubtful to us with what strong love you will
bind yourself to him through whom you earnestly desire to be loosed
from all sins. May he, then, be the guardian of your empire, may he be
your protector on earth, may he be an intercessor for you in heaven:
that through your relieving your subjects from hard burdens, and
causing them to rejoice in your empire, you may, after many years,
rejoice in the heavenly kingdom.
Book
XIV
EPISTLE XVI.
From Felix Bishop of Messana to St. Gregory.
For we do not signify to you what we have read, and what we know to
be observed by the faithful, by way of finding fault (which be far from
us); but we seek to know what we may reasonably and faithfully observe
in this matter. And, since no slight murmuring is going on among us on
this question, we seek an answer from you, as from the head,
as to what we should reply to our brethren and fellow bishops; lest we
should remain doubtful in the matter, and lest this murmuring should
remain among us both in your times and in times to come, and your
reputation, which has always been good and excellent, should be
lacerated or disparaged through detractions, or your name (which God
forbid) should be evil spoken of in succeeding times. For we, observing under God what is right with humble heart, being bound to you in one bond of charity, and
defending your religion in all things as faithful pupils, seek knowledge
of what is right from you. For we know that, as the apostles in the
first place who were prelates of the holy See, and their successors
afterwards, have always done, so you also take care of the universal
Church, and especially of bishops, who
on account of their contemplation and speculation are called the eyes
of the Lord; and that you think continually about our religion and law,
as it is written, Blessed is he who shall meditate in the law of the
Lard day and night (Ps. i. 2). Which meditation of yours is not
only seen by reading, through the outward expression of letters, but,
by the grace of Christ abounding in you, is known to be immoveably
engrafted in your conscience; while the most holy law of Christ the
Lord in no wise departs from your heart; as says the Prophet in the
Psalms, The mouth of the righteous will meditate wisdom, and his tongue
will be talking of judgments: the law of God is in his heart (Ps.
xxxvi. 30); written not with ink, but in secret by the Spirit of the
living God; not therefore on tables of stone, but on the tables of the
heart. Let all gloom of darkness, we pray you, be dispelled by your
most wise replies and assistance, that the morning star may shine upon
us through you, most holy Father, and a dogmatic definition causing joy
to all everywhere, because the glorious Fathers of holy Church are
known to have preached proper and most pious dogmas unto secure
inheritance of eternal life.
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